Posts Tagged ‘I Asimov’

In a heartfelt appreciation of the novelist Philip Roth, who died earlier this week, the New York Times critic Dwight Garner describes him as “the last front-rank survivor of a generation of fecund and authoritative and, yes, white and male novelists…[that] included John Updike, Norman Mailer and Saul Bellow.” These four names seem fated to be linked together for as long as any of them is still read and remembered, and they’ve played varying roles in my own life. I was drawn first to Mailer, who for much of my adolescence was my ideal of what a writer should be, less because of his actual fiction than thanks to my repeated readings of the juiciest parts of Peter Manso’s oral biography. (If you squint hard and think generously, you can even see Mailer’s influence in the way I’ve tried to move between fiction and nonfiction, although in both cases it was more a question of survival.) Updike, my favorite, was a writer I discovered after college. I agree with Garner that he probably had the most “sheer talent” of them all, and he represents my current model, much more than Mailer, of an author who could apparently do anything. Bellow has circled in and out of my awareness over the years, and it’s only recently that I’ve started to figure out what he means to me, in part because of his ambiguous status as a subject of biography. And Roth was the one I knew least. I’d read Portnoy’s Complaint and one or two of the Zuckerman novels, but I always felt guilty over having never gotten around to such late masterpieces as American Pastoral—although the one that I should probably check out first these days is The Plot Against America.

Yet I’ve been thinking about Roth for about as long as I’ve wanted to be a writer, largely because he came as close as anyone ever could to having the perfect career, apart from the lack of the Nobel Prize. He won the National Book Award for his debut at the age of twenty-six; he had a huge bestseller at an age when he was properly equipped to enjoy it; and he closed out his oeuvre with a run of major novels that critics seemed to agree were among the best that he, or anyone, had ever written. (As Garner nicely puts it: “He turned on the afterburners.”) But he never seemed satisfied by his achievement, which you can take as an artist’s proper stance toward his work, a reflection of the fleeting nature of such rewards, a commentary on the inherent bitterness of the writer’s life, or all of the above. Toward the end of his career, Roth actively advised young writers not to become novelists, and in his retirement announcement, which he delivered almost casually to a French magazine, he quoted Joe Louis: “I did the best I could with what I had.” A month later, in an interview with Charles McGrath of the New York Times, he expanded on his reasoning:

I know I’m not going to write as well as I used to. I no longer have the stamina to endure the frustration. Writing is frustration—it’s daily frustration, not to mention humiliation. It’s just like baseball: you fail two-thirds of the time…I can’t face any more days when I write five pages and throw them away. I can’t do that anymore…I knew I wasn’t going to get another good idea, or if I did, I’d have to slave over it.

Roth’s readers, of course, rarely expressed the same disillusionment, and he lives most vividly in my mind as a reference point against which other authors could measure themselves. In an interview with The Telegraph, John Updike made one of the most quietly revealing statements that I’ve ever heard from a writer, when asked if he felt that he and Roth were in competition:

Yes, I can’t help but feel it somewhat. Especially since Philip really has the upper hand in the rivalry as far as I can tell. I think in a list of admirable novelists there was a time when I might have been near the top, just tucked under Bellow. But since Bellow died I think Philip has…he’s certainly written more novels than I have, and seems more dedicated in a way to the act of writing as a means of really reshaping the world to your liking. But he’s been very good to have around as far as goading me to become a better writer.

I think about that “list of admirable novelists” all the time, and it wasn’t just a joke. In an excellent profile in The New Yorker, Claudia Roth Pierpoint memorably sketched in all the ways in which other writers warily circled Roth. When asked if the two of them were friends, Updike said, “Guardedly,” and Bellow seems to have initially held Roth at arm’s length, until his wife convinced him to give the younger writer a chance. Pierpont concludes of the relationship between Roth and Updike: “They were mutual admirers, wary competitors who were thrilled to have each other in the world to up their game: Picasso and Matisse.”

And they also remind me of another circle of writers whom I know somewhat better. If Bellow, Mailer, Updike, and Roth were the Big Four of the literary world, they naturally call to mind the Big Three of science fiction—Heinlein, Asimov, and Clarke. In each case, the group’s members were perfectly aware of how exceptional they were, and they carefully guarded their position. (Once, in a conference call with the other two authors, Asimov jokingly suggested that one of them should die to make room for their successors. Heinlein responded: “Fuck the other writers!”) Clarke and Asimov seem to have been genuinely “thrilled to have each other in the world,” but their relationship with the third point of the triangle was more fraught. Toward the end, Asimov started to “avoid” the combative Heinlein, who had a confrontation with Clarke over the Strategic Defense Initiative that effectively ended their friendship. In public, they remained cordial, but you can get a hint of their true feelings in a remarkable passage from the memoir I. Asimov:

[Clarke] and I are now widely known as the Big Two of science fiction. Until early 1988, as I’ve said, people spoke of the Big Three, but then Arthur fashioned a little human figurine of wax and with a long pin— At least, he has told me this. Perhaps he’s trying to warn me. I have made it quite plain to him, however, that if he were to find himself the Big One, he would be very lonely. At the thought of that, he was affected to the point of tears, so I think I’m safe.

As it turned out, Clarke, like Roth, outlived all the rest, and perhaps they felt lonely in the end. Longevity can amount to a kind of victory in itself. But it must be hard to be the Big One.

For the last few days, as part of a deliberate break from writing, I’ve been browsing contentedly through my favorite book, The Annotated Sherlock Holmes by William S. Baring-Gould. It was meant to be a comforting read that was as far removed from work as possible, but science fiction, unsurprisingly, can’t seem to let me go. Yesterday, I was looking over The Sign of the Four when I noticed a line that I’ve read countless times without really taking note of it. As Holmes leaves Baker Street to pursue a line of the investigation, he says to Watson, who has remained behind: “Let me recommend this book—one of the most remarkable ever penned. It is Winwood Reade’s Martyrdom of Man. I shall be back in an hour.” Toward the end of the novel, speaking of the difficulty in predicting what any given human being will do, Holmes elaborates:

Winwood Reade is good upon the subject…He remarks that, while the individual man is an insoluble puzzle, in the aggregate he becomes a mathematical certainty. You can, for example, never foretell what any one man will do, but you can say with precision what an average number will be up to. Individuals vary, but percentages remain constant. So says the statistician.

This is remarkably like what Isaac Asimov writes of psychohistory, a sociological version of the ideal gas law that can predict the future based on the existence of a huge number—perhaps in the trillions—of individual lives. And it seemed worth checking to see if this passage could cast any light on the origins of the imaginary science that I’ve spent so much time exploring.

It pains me to say that Holmes himself probably wasn’t a direct influence on the Foundation series. There was a considerable overlap between Sherlockians and science fiction writers—prominent members of both camps included Anthony Boucher, Poul Anderson, Fletcher Pratt, and Manly Wade Wellman—but John W. Campbell wasn’t among them, and Asimov was drafted only reluctantly into the Baker Street Irregulars. (He writes in I. Asimov: “Conan Doyle was a slapdash and sloppy writer…I am not really a Holmes enthusiast.”) For insight, we have to go back to Winwood Reade himself, a British historian, explorer, and correspondent of Charles Darwin whose discussion of the statistical predictability of the human race appears, interestingly, in an argument against the efficacy of prayer. Here’s the full passage from The Martyrdom of Man, which was published in 1872:

All phenomena, physical and moral, are subject to laws as invariable as those which regulate the rising and setting of the sun. It is in reality as foolish to pray for rain or a fair wind as it would be to pray that the sun should set in the middle of the day. It is as foolish to pray for the healing of a disease or for daily bread as it is to pray for rain or a fair wind. It is as foolish to pray for a pure heart or for mental repose as it is to pray for help in sickness or misfortune. All the events which occur upon the earth result from Law: even those actions which are entirely dependent on the caprices of the memory, or the impulse of the passions, are shown by statistics to be, when taken in the gross, entirely independent of the human will. As a single atom, man is an enigma; as a whole, he is a mathematical problem. As an individual, he is a free agent; as a species, the offspring of necessity.

At the end of the book, Reade takes his own principles to their logical conclusion, becoming, in effect, an early writer of science fiction. Its closing section, “Intellect,” sketches out a universal history that anticipates Toynbee, but Reade goes further: “When we understand the laws which regulate the complex phenomena of life, we shall be able to predict the future as we are already able to predict comets and eclipses and planetary movements.” He describes three inventions that he believes will lead to an era of global prosperity:

The first is the discovery of a motive force which will take the place of steam, with its cumbrous fuel of oil or coal; secondly, the invention of aerial locomotion which will transport labour at a trifling cost of money and of time to any part of the planet, and which, by annihilating distance, will speedily extinguish national distinctions; and thirdly, the manufacture of flesh and flour from the elements by a chemical process in the laboratory, similar to that which is now performed within the bodies of the animals and plants.

And after rhapsodizing over the utopian civilization that will result—in which “poetry and the fine arts will take that place in the heart which religion now holds”—he turns his thoughts to the stars:

And then, the earth being small, mankind will migrate into space, and will cross the airless Saharas which separate planet from planet, and sun from sun. The earth will become a Holy Land which will be visited by pilgrims from all the quarters of the universe. Finally, men will master the forces of nature; they will become themselves architects of systems, manufacturers of worlds. Man then will be perfect; he will then be a creator; he will therefore be what the vulgar worship as a god.

Reade was inevitably seen as an atheist, and although he didn’t like the label, he inclined many readers in that direction, as he did in one of the most interesting episodes in this book’s afterlife. The scene is World War II, which tested the idea of psychohistory to its limit, and the speaker is the author of the memoir The Enchanted Places:

The war was on. I was in Italy. From time to time [my father] used to send me parcels of books to read. In one of them were two in the Thinker’s Library series: Renan’s The Life of Jesus and Winwood Reade’s The Martyrdom of Man. I started with The Life of Jesus and found it quite interesting; I turned to The Martyrdom and found it enthralling…There was no God. God had not created Man in His own image. It was the other way round: Man had created God. And Man was all there was. But it was enough. It was the answer, and it was both totally convincing and totally satisfying. It convinced and satisfied me as I lay in my tent somewhere on the narrow strip of sand that divides Lake Comacchio from the Adriatic; and it has convinced and satisfied me ever since.

I wrote at once to my father to tell him so and he at once wrote back. And it was then that I learned for the first time that these were his beliefs, too, and that he had always hoped that one day I would come to share them…So he had sent me The Martyrdom. But even then he had wanted to play absolutely fair, and so he had added The Life of Jesus. And then he had been content to leave the verdict to me. Well, he said, the church had done its best. It had had twenty-four years’ start—and it had failed.

The author adds: “If I had to compile a list of books that have influenced my life, high on the list would undoubtedly be Winwood Reade’s The Martyrdom of Man. And it would probably be equally high on my father’s list too.” The father in question was A.A. Milne. And the son was named Christopher Robin.

On September 7, 1967, the editor John W. Campbell, who had just returned from the World Science Fiction Convention in New York, wrote to the author Poul Anderson about how fantasy—as typified by the works of J.R.R. Tolkien—seemed to be taking over the fandom. Campbell weighed the various reasons why one genre might be on the rise and the other on the decline, but he was particularly dismissive of one possible factor:

One I do not intend to yield to—the escape-from-harsh-reality motivation that underlies the LSD craze among the younger group in colleges…No need for learning a discipline, no need to recognize that “my opinion” and “truth” are in conflict…Which makes for happy little self-satisfaction. But unfortunately overlooks that the Universe’s opinion has a somewhat special place in that scheme of things.

A few weeks later, in response to a letter from a reader, Campbell agreed with the notion that there was no substitute for “experience” when it came to the effects of LSD, but added: “The statement applies equally, however, to taking heroin, becoming a quadriplegic, or committing suicide.” Campbell proposed that as an alternative to drugs, his correspondent try inducing anoxia, by breathing air from which most of the oxygen had been removed:

In just a minute or two, you’ll discover a vast increase in your mental abilities—a sureness of thought, a breadth of understanding, and a rapidity and sureness of reasoning you never achieved before…Of course your brilliant realizations and mighty discoveries somehow seem to misfire when you come down off that jag, and your judgment faculty gets back on the job. But it’s a great trip while it lasts!

It’s worth noting that while Campbell was pointedly uninterested in exploring drugs in the science fiction that he published, he wasn’t exactly puritanical. In addition to his own habitual use of cigarettes, benzedrine, and occasionally alcohol, he sampled marijuana and even “an African witch doctor drug” that one of his chemist friends was developing. He didn’t much care for pot, which made him “uncomfortable,” but he also had a take on the subject that might strike readers as surprising:

Marijuana serves to demonstrate [to teenagers] that the older generation is stupid, ignorant, hypocritical, and unwilling to learn anything. They do reject learning the simple facts about marijuana, and give violently emotional lectures on the Awful Evils of That Hideous Drug—without knowing the first things about it…Any intelligent teenager who’s experienced the effects of marijuana, and discussed it with friends, knows the average family doctor does not know what he’s talking about…Marijuana is a damn sight less dangerous than alcohol. It’s less addictive, less toxic, and less dangerous for a “high” driver to be high on marijuana than on alcohol. It is not an aphrodisiac, nor does it have alcohol’s tendency to anesthetize the censor mechanisms of the mind.

Campbell believed that the real problem with marijuana is that a teenager who learns to doubt what adults say on the subject is likely to become equally skeptical when it comes to cocaine, heroin, and LSD: “So long as parents and doctors deny the facts about marijuana, and insist on classing it with hard drugs, the kid who knows they’re wrong about marijuana feels they’re wrong about heroin…Marijuana can be legalized—and thus separated, as it must be, from the problem of the hard drugs.”

When it came to LSD, Campbell’s attitudes were more or less in line with those of the three other authors who have been on my mind these days. L. Ron Hubbard warned gravely against its use—LSD and PCP were the only drugs that disqualified potential applicants for the Sea Org—and he described his effects in a bulletin of which one follower recalled: “All the information came from one person who had taken LSD once. That was how he did his research.” Isaac Asimov doesn’t appear to have written on the topic at length, although he refers in passing in More Words of Science to “young people foolishly [beginning] to play games with their minds by taking LSD,” and he writes in his memoirs:

Most people, when I tell them [how I get ideas], are dreadfully disappointed. They would be far readier to believe that I had to use LSD or something like that so that ideas would come to me in an altered state of consciousness. If all one has to do is think, where’s the glamour?

Asimov concludes: “Try thinking. You’ll find it’s a lot harder than taking LSD.” This echoes Robert A. Heinlein, who wrote in a letter in 1967:

LSD and pot? Marijuana has been readily available to anyone who wanted it throughout my lifetime and apparently for centuries before I was born. LSD is new but the hippies didn’t develop it; they simply use it. But it seems to me that the outstanding objective fact about LSD (despite the claims of Leary and others) is that it is as much of a failure as other drugs in producing any results of any value other than to the user—i.e., I know of no work of art, essay, story, discovery, or anything else of value created as a result of LSD. When the acid-droppers start outdistancing the squares in any field, I’ll sit up and take notice. Until that day I’ll regard it just as I do all other euphoric drugs: a sterile, subjective, sensory pleasure holding considerable hazard to the user.

Aside from Hubbard, these writers objected to LSD primarily in its role as a kind of shortcut to enlightenment, leading to subjectively meaningful results that aren’t useful to anyone else. On the other side, you can set the testimony of such writers as Aldous Huxley and Robert Anton Wilson, not to mention Stewart Brand, Douglas Engelbart, and Steve Jobs, who believed that they had emerged from their experiences with valuable insights. I think it’s fairly obvious that both sides have a point, and that you get out of LSD exactly what you put into it. If you lack any creative skills, you aren’t likely to produce anything interesting to others, but if you’ve taken the trouble of cultivating those talents in the usual boring way, it can push you along unexpected lines of development. Whether these directions are different from the ones that you would have taken anyway is a separate question, and probably an unanswerable one. My own hunch is that the connection, for instance, between Silicon Valley and the psychedelic culture was mostly a question of timing: it wasn’t that these drugs produced unusually smart or unconventional people, but that many of the smart, unconventional people of that time and place happened to be taking drugs. Many of them regarded it as a turning point in their lives, but I’m inclined to agree with W.H. Auden said of transformative experiences in childhood:

The so-called traumatic experience is not an accident, but the opportunity for which the child has been patiently waiting—had it not occurred, it would have found another, equally trivial—in order to find a necessity and direction for its existence, in order that its life may become a serious matter.

At a moment of renewed interest in microdosing, at least among young professionals with the resources and security in their own social position to try it, it’s worth remembering that the evidence suggests that drugs pay off in visible ways only for people who have already put in the hard work of figuring out how to make and do interesting things. Norman Mailer compared it to borrowing on the future. And as Heinlein himself might have put it, there’s no such thing as a free Naked Lunch.

In the memoir I. Asimov, which Isaac Asimov wrote when he knew that he was dying from complications of an HIV infection acquired years earlier from a blood transfusion, its author says:

Comparatively early in life I managed to have it ground into my brain that there was no disgrace in dying after seventy, but that dying before seventy was “premature” and was a reflection on a person’s intelligence and character.

Asimov blamed this on the Bible verse that tells us that “the years of our life are threescore and ten,” and he observes that his opinion was “unreasonable, of course; quite irrational.” Still, I have a hunch that many of us continue to share that view, if only subconsciously. This year may or may not have had a greater number of celebrity deaths than usual, but it certainly seemed that way, and many of the ones that stung the most—David Bowie, Prince, George Michael, Carrie Fisher—were of artists who were between the ages of fifty and seventy. They had been around for enough to feel like legends, but not quite old enough for us to think that their stories were over, and it felt, in some cases, as if we’d been deprived of another decade or two of work. (It’s a measure of Bowie’s hold over my imagination that even after we’ve lost so many others, his death is still the one that hurts the most, and I think that the post I wrote after hearing the news might be the best thing I’ve ever written on this blog.)

When a science fiction writer dies, there’s an additional pang of regret that he or she didn’t live “to see the future,” which, if anything, is even more irrational. But that doesn’t make it wrong. In the May 1941 issue of Astounding Science Fiction, John W. Campbell published the complete chart of Robert A. Heinlein’s Future History, which extended from the present day to past the year 2100. In his editor’s note, Campbell wrote:

It might be of very real interest to you to trace in on this suggestion of the future your own life line. My own, I imagine, should extend up to about 1980—a bit beyond the time of “Roads Must Roll” and “Blowups Happen.” My children may see the days of “Logic of Empire.” Where does your life line fall? Where will your children’s end?

Campbell, in fact, had no intention of dying at all. In a biographical sketch from the early fifties, he said: “It’s my intention to live at least two hundred years, because I damn well want to find out how this mess comes out, and that’s the only way I know of that I can do it.” A few years later, he extended the timeline, saying that he planned “to see what happens next—if I have to hang around for another five hundred years or so to do so!” Toward the end of the sixties, when he was painfully conscious of his failing health, he wrote, more modestly, that he hoped to keep editing the magazine for another thirty years, noting that he would be “just shy of ninety” in 1998.

Campbell’s fullest statement on human longevity came in an editorial titled “Oh King, Live Forever!”, which was published in the April 1949 issue of Astounding. Campbell began with the statement:

At some point in the history of the world and the history of medical science, a point will be reached such that a child born at that time can, if he chooses—and has reasonable luck so far as mechanical damage goes—live practically forever. This point in time will be some forty or more years before the perfection of the full requirements for continuous life—and this point may already have passed, without our knowing it.

He continued by saying that it shouldn’t be too hard to extend the human lifespan by a few decades, and he concluded:

The first advance of thirty years would be no “eternal youth” treatment. But—science tends to advance exponentially. That thirty-year reprieve might give just the time needed for research to extend your life another forty years. And that forty years might—

It’s an argument that perfectly anticipates those of such later transhumanists as Ray Kurzweil, author of books like Fantastic Voyage: Live Long Enough to Live Forever. And for all I know, it might be right—someday.

As it turned out, Campbell was only sixty-one when he died, and while his death was sudden, it was far from unexpected: he had been suffering from gout, high blood pressure, and other ailments for years. It’s easy to regret that both he and Asimov failed to make it to the twenty-first century. But Campbell lived to see the moon landing. So did Asimov, who once wrote, like Campbell, that he hoped to keep on living as long as he was still curious to see how the story would turn out. In his movie review of The Sea Inside, which is about a quadriplegic who demands the right to die, Roger Ebert made a similar statement:

I believe I would want to live as long as I could, assuming I had my sanity and some way to communicate…If a man is of sound mind and not in pain, how in the world can he decide he no longer wants to read tomorrow’s newspaper?

When he wrote those words, Ebert—who once called Campbell “my hero”—was a few years away from his own very public struggle with mortality. But the desire to see what happens next is very strong, and it’s particularly moving when you think of the times through which Campbell, Asimov, and the rest all lived. It’s been a rough twelve months, and I can’t say that I’m particularly sorry to say goodbye to 2016. But I still want to know what comes next.

Of the four writers who stand at the heart of Astounding, the one who has been the hardest to pin down is Isaac Asimov. This might seem surprising, given that the other three figures are John W. Campbell, Robert A. Heinlein, and L. Ron Hubbard, all of whom, by any measure, had personalities and private lives of daunting complexity. Asimov, by contrast, seems like a relatively accessible figure: his life was comparatively uneventful in its externals, and he spent much of it in the lab at Boston University, giving speeches, or writing at home. He was also the author of two enormously detailed volumes of autobiography, In Memory Yet Green and In Joy Still Felt, that track his life on almost a daily basis, which would make them indispensable primary sources even if they weren’t also a huge pleasure to read. (A third volume, I, Asimov, is less essential, but still a must for fans.) He was also more of a public figure than any other science fiction writer of his time. With his glasses and sideburns, he was instantly recognizable, and I suspect that he might be the novelist, of any era, whom the greatest number of living Americans would be able to identify at sight. Decades after his death, he still has the highest name recognition of any writer in the genre. But separating the persona that he deliberately cultivated from the real man underneath presents undeniable challenges—all the more so because Asimov managed to convince millions of readers that they knew him well, when he really kept so many aspects of himself under close guard.

Asimov’s unique status as a celebrity also encourages a number of misconceptions about his career. He’s often cited as a monstrous fiction-writing machine, as Stephen King did in a recent essay for the New York Times on whether a novelist can be too productive. After evoking the likes of Max Brand and Alexandre Dumas, King continues: “And then there’s Isaac Asimov, who sold his first short story at nineteen, hammered out more than five hundred books, and revolutionized science fiction.” But there’s a big misapprehension here. Asimov was undoubtedly one of the most prolific writers who ever lived, but not on the fiction side. When you add up his novels and short stories, it’s an impressive body of work, but not that much larger than that of many other writers of his generation, and Asimov could go for years without producing much in the way of fiction at all. It was in nonfiction, and particularly in popular science, that he made his greatest mark on the world’s libraries, as well as on the consciousness of the public. For most of his life, Asimov was among the most highly regarded of authors within the closed circle of science fiction readers, but he didn’t have a mainstream bestseller until he returned to the Foundation series toward the end of his career. It was in the sheer volume of his nonfiction—which Asimov was among the first to realize would be newsworthy in itself—that he became famous to a general audience, less because of any one book than thanks to the familiarity of his face and byline.

This makes it a little harder to objectively evaluate his fiction. There’s no doubt that he would be regarded as a major writer within the genre, even if he hadn’t become so famous outside of it, but his output is frankly more mixed than that of, say, Heinlein. It took Asimov a while to find his footing—although we should never forget, as King points out, that he was unbelievably young when he sold his first stories, and that he did much of his growing up as an author in full view. His single greatest breakthrough, “Nightfall,” has been voted the best science fiction story of all time on multiple occasions, although Asimov himself felt that it was overrated. The positronic robot stories are an indisputable landmark as a whole, but I’m not sure if any one installment in the series inspires particularly warm feelings in readers, and its most significant element, the Three Laws of Robotics, was really developed by Campbell. And Asimov’s limitations as a writer are more evident than they are in the best of his contemporaries. I’ve come to believe that Heinlein, Sturgeon, and the writing team of C.L. Moore and Henry Kuttner, to name only the most obvious examples, could do just about anything, while Asimov seemed more comfortable working within a narrow range: it’s impossible to imagine him writing a story like “Vintage Season” or “Killdozer.” He helped define the genre, but he rarely strayed from a specific subset of it during the golden age, and it wasn’t until later, in stories like “The Last Question,” that he began to push into unexplored regions.

But I don’t want to understate his talent, because many of the stories he wrote during this early period are extraordinary. My personal favorite is “The Red Queen’s Race,” a relatively unheralded work about a professor who tries to change the future by sending physics textbooks back in time to ancient Greece: maybe it’s because of my own classics background, but I think it’s a perfect story. And then there’s the Foundation series, which remains his most lasting achievement, despite what even Asimov, on rereading it after three decades, saw as a decided lack of action or conventional suspense. (“I read it with mounting uneasiness. I kept waiting for something to happen, and nothing ever did.”) Elsewhere, the writer James Gunn notes that “the romance is almost invisible,” which is another way of saying that there are almost no women in sight. Still, it remains a fascinating work, in part because of the appeal of the notion of a secret society of psychohistorians, which had a strange afterlife when Campbell tried to create one for real at the Hubbard Dianetic Research Foundation in Elizabeth, New Jersey. And it includes one undeniably great novella, “The Mule,” which was Asimov’s own favorite. It benefits from having a significant female character for once, in the form of Bayta Darell, and a stunning twist ending that still works like gangbusters today. Asimov wrote it in response to Campbell’s insistence that the Seldon Plan, the “connecting backbone” of the series, had to be disrupted: “I was horrified. No, I said, no, no, no. But Campbell said: Yes, yes, yes, yes, and I knew I wasn’t going to sell him a no, no.” And as Asimov himself knew well, even the best of plans have a way of going in unexpected directions—and in life as well as in fiction.

Over the weekend, I finally picked up a copy of Life Itself, the late Roger Ebert’s extraordinary memoir and valediction for one of the richest of recent American lives. I’m not sure why it took me so long to read it, but I suspect that it had something to do with my own resistance to Ebert’s shifting cultural role in his final years: as someone who grew up on his reviews—and basically learned how to read and think in the process—I liked to think of Ebert as more of a privatefriend. As the reaction to his illness and death made abundantly clear, though, that’s how he seemed to many of us. He was funny, accessible, unfailingly wise, and the last of the great figures from a golden age of journalism. Not surprisingly, his memoir is a delight, the first book in ages that I’ve been physically unable to put down. Ebert’s personality always came through in his reviews and essays, which amount to a disguised autobiography delivered over five decades, but here he speaks more candidly about the subjects he couldn’t discuss before: his alcoholism, his love life, his struggles with weight, and the curious business of being both a critic and a public figure with greater name recognition than many of the filmmakers he covered.

Life Itself is organized thematically, which allows me to skip from chapter to chapter in search of whatever tidbits I feel like reading about at the moment. There are juicy sections devoted to Ebert’s friendships and interactions with such directors as Martin Scorsese, Werner Herzog, and Russ Meyer, and an especially memorable chapter on Gene Siskel, all crammed with anecdotes, jokes, and memories. Ebert’s closing mediations on sickness, silence, and mortality are all the more moving because of the crowded eventfulness of the life that preceded it. And the way the memoir moves from one subject to the next, allowing the reader to browse with ease, creates a curious impression: it feels less like a book than a conversation, or even like the man himself, as if we’ve all been given the chance to hear Ebert’s voice on whatever we feel like talking about one last time. As far back as Montaigne, who concealed his autobiography beneath a series of seemingly disconnected reflections, readers and writers alike have known that an author lives most fully within a structure that makes that kind of interaction possible, allowing us to open happily to the middle and dive in—which, after all, is the way we experience the lives and minds of those around us.

When I look at the memoirs and autobiographies I’ve enjoyed and revisited the most, I find that most of them have this kind of thematic structure, so that the life becomes less a dry series of dates and events than a set of perspectives that allow us to regard the author from every angle. As Borges writes:

A history of a man’s dreams is not inconceivable; another, of all the organs of his body; another, on the mistakes he made; another, of all the moments when he thought about the Pyramids; another, of his dealings with the night and with the dawn.

Such a book, with each chapter devoted to a different inner history, would be much more readable than the staid chronological scheme favored by most biographers. (Borges continues: “One life of Poe consists of seven hundred octavo pages; the author, fascinated by changes of residence, barely manages one parenthesis for the Malestrom or the cosmogony of ‘Eureka.'”) And while this book can only be written by one person—its subject—that’s all the more reason to wish that more writers would take this approach when the time came to set down something meaningful about their lives.

My own short list of favorite memoirs, for instance, consists almost entirely of works with this sort of arrangement: Speak, Memory by Vladimir Nabokov, Self-Consciousness by John Updike, I, Asimov by you know who. (Curiously, one of my favorite autobiographies of all, Asimov’s earlier volumes In Memory Yet Green and In Joy Still Felt, takes the opposite approach, treating each minor event in the author’s life as if he had no knowledge of what was coming next. The fact that Asimov gets away with it—especially given that most of his life was spent at a writing desk—only speaks to his talents.) It’s perhaps no accident that all these books, like Ebert’s, are obsessed by the idea of mortality, as expressed in Nabokov’s opening lines: “The cradle rocks above an abyss, and common sense tells us that our existence is but a brief crack of light between two eternities of darkness.” Writing one’s memoirs, like writing of any kind, is an attempt to cheat death, or of ensuring that some fragment of our thoughts or personalities will survive us when we’re gone. And if you want to outlive yourself, the best way is to tell us what you thought about a few important things, as Douglas Hofstadter writes of his late friend Randy Read: “Perhaps these musings, dancing and sparking in the neurons of a few thousand readers out there, will keep alive, in scattered form, a tiny piece of his soul.”